Al-Baqara 256

Last updated
002256 Al-Baqarah UsmaniScript.png
Recitation by Abdul Rahman Al-Sudais

Verse (ayah) 256 of Al-Baqara is a very famous verse in the Islamic scripture, the Quran. [1] The verse includes the phrase that "there is no compulsion in religion". [2] Immediately after making this statement, the Quran offers a rationale for it: Since the revelation has, through explanation, clarification, and repetition, clearly distinguished the path of guidance from the path of misguidance, it is now up to people to choose the one or the other path. [1] This verse comes right after the Throne Verse. [3]

Contents

The overwhelming majority of Muslim scholars consider that verse to be a Medinan one, [4] [5] [6] when Muslims lived in their period of political ascendance, [7] [8] and to be non abrogated, [9] including Ibn Taymiyya, [10] Ibn Qayyim, [11] Al-Tabari, [12] Abi ʿUbayd, [13] Al-Jaṣṣās, [14] Makki bin Abi Talib, [15] Al-Nahhas, [16] Ibn Jizziy, [17] Al-Suyuti, [18] Ibn Ashur, [19] Mustafa Zayd, [20] and many others. [21] According to all the theories of language elaborated by Muslim legal scholars, the Quranic proclamation that 'There is no compulsion in religion. The right path has been distinguished from error' is as absolute and universal a statement as one finds, [22] and so under no condition should an individual be forced to accept a religion or belief against his or her will according to the Quran. [23] [24] [25] [26]

The meaning of the principle that there is no compulsion in religion was not limited to freedom of individuals to choose their own religion. Islam also provided non-Muslims with considerable economic, cultural, and administrative rights. [27]

Text and meaning

Text and transliteration

لَآ إِكْرَاهَ فِى ٱلدِّينِصلےقَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّجفَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَاقلےوَٱللَّهُ سَمِيعٌ عَلِيمٌ ۝٢٥٦‎
256Lā ’ikrāha fi d-dīn(i), qa t-tabay-yana r-rushdu mina l-ghay(yi), faman y-yakfur biṭ-ṭāghūti wayu’mim bil-lāhi faqadi s-tamsaka bil‘urwati l-wuthqā la n-fiṣāma lahā, wal-lāhu samī‘un ‘alīm(un)

لَآ إِكۡرَاهَ فِے اِ۬لدِّينِصلےقَد تَّبَيَّنَ اَ۬لرُّشۡدُ مِنَ اَ۬لۡغَىِّجفَمَن يَكۡفُرۡ بِالطَّٰغُوتِ وَيُومِنۢ بِاللَّهِ فَقَدِ اِٜسۡتَمۡسَكَ بِالۡعُرۡوَةِ اِ۬لۡوُثۡقَٜىٰ لَا اَٜنفِصَامَ لَهَاقلےوَاَ۬للَّهُ سَمِيعٌ عَلِيمٌ ۝٢٥٥‎
255Lā ’ikrāha fi d-dīn(i), qa t-tabay-yana r-rushdu mina l-ghay(yi), faman y-yakfur biṭ-ṭāghūti wayūmim bil-lāhi faqadi s-tamsaka bil‘urwati l-wuthqā la n-fiṣāma lahā, wal-lāhu samī‘un ‘alīm(un)

Translation

256 Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces false gods and believes in God has certainly grasped the firmest, unfailing hand-hold. And God is All-Hearing, All-Knowing.

256 Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

Translation: Yusuf Ali , 1934


256 There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allāh has grasped the most trustworthy handhold with no break in it. And Allāh is Hearing and Knowing.

Translation: Saheeh International , 1997

Context

According to some commentators, this verse (Quran 2:256) was directed towards a small group of residents of Medina and is related to an incident during the time of the Prophet. The incident involved a Muslim boy who had been educated in a Jewish school in Medina and decided to depart with a Jewish tribe that was being expelled from the city. When the boy's distraught parents asked the Prophet if they could compel their son to stay, he told them that there is no compulsion in religion, as stated in the verse. [28] [29]

Narrated Abdullah ibn Abbas: When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."

—  Sunan Abu Dawood 2682

It is reported that Mujahid said that "This verse was revealed about a man of the Helpers who had a black boy called Subayh whom he used to coerce to become Muslim". [30]

In all cases, following the famous maxim "العبرة بعموم اللفظ لا بخصوص السبب"‎ (Consideration is granted to the Generality of the Language, not to the Specificity of the Reason [for Revelation]) [31] [32] [33] it is concluded that the verse is general in meaning, [28] [29] and thus the verse has been understood over the centuries as a general command that people cannot be forced to convert to Islam. [28] [34]

Discussion

Relevance to apostasy

According to Khaled Abou El Fadl, and other scholars such as S. A. Rahman, [35] the phrase "there is no compulsion in religion" from verse Q.2:256 [2] enunciates a general, overriding principle that cannot be contradicted by isolated traditions attributed to the Prophet and that the verse indicates that Quran never intended a punishment for apostasy in this life. [35] [36]

Other Islamic scholars disagree. [37] First, the "no compulsion" phrase should not be used out of context and all exegesis of Quran that is "linear-atomistic" analysis of one small phrase in one verse is flawed. [38] The complete verse and nearby verses [39] should be read to understand the "complex hermeneutic totality" of context for anything in Quran.[ citation needed ]

It is reported that Mujahid said that "This verse was revealed about a man of the Helpers [Ansar of Medina] who had a black boy called Subayh whom he used to coerce to become Muslim". [30] In addition scholar argue, no single phrase or verse in Quran is less or more relevant in Islam than other phrases or verses in Quran; and other verses in Quran such as verse 66 of At-Tawba state "Make no excuses! You have lost faith after your belief. If We pardon a group of you, We will punish others for their wickedness.", [40] As well as "And say, ˹O Prophet,˺ “˹This is˺ the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.” ...", [41] "Had your Lord so willed ˹O Prophet˺, all ˹people˺ on earth would have certainly believed, every single one of them! Would you then force people to become believers?", [42] "So, ˹continue to˺ remind ˹all, O Prophet˺, for your duty is only to remind. You are not ˹there˺ to compel them ˹to believe˺", [43] "He said, “O my people! Consider if I stand on a clear proof from my Lord and He has blessed me with a mercy from Himself,1 which you fail to see. Should we ˹then˺ force it on you against your will?". [44] According to some western scholars, in the history of Islamic exegesis scholarship, that verse is considered as an early revelation, and abrogated by verses that were revealed to Muhammad at a later stage in his life. [45] However, as stated by the famous British orientalist Sir Thomas Walker Arnold the verse in question is a Medinan verse, when Muslims lived in their period of political ascendance. [5] Moreover, Muslim scholars have established the abrogated verses and Q.2:256 isn't among them. [18] [21] Finally, to understand the Quran, the sayings and actions of Muhammad as recorded in Hadith collections are considered by Islamic scholars. Taken together, the vast majority of Islamic scholars of every fiqh have traditionally held with the position that there should be punishment for apostasy in Islam. [46] [ not specific enough to verify ]

Ibn Kathir's interpretation

The Quran commentator (Muffasir) Ibn Kathir, a Sunni, suggests that the verse implies that Muslims should not force anyone to convert to Islam since the truth of Islam is so self-evident that no one is in need of being coerced into it, [29]

لاَ إِكْرَاهَ فِي الدِّينِ (There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever God directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever God blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam."
It was reported that; the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn Abbas said (that before Islam), "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated (from Al-Madinah), some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' God revealed, لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ (There is no compulsion in religion. Verily, the right path has become distinct from the wrong path). Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of God said to a man, أَسْلِم "Embrace Islam. The man said, "I dislike it. The Prophet said, وَإِنْ كُنْتَ كَارِهًا "Even if you dislike it. First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet. However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for God will grant you sincerity and true intent.' [47]

Kashani's interpretation

Kashani, a Sufi, [48] interprets Q.2:256 as follows

{ لاَ إِكْرَاهَ فِي ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَيِّ فَمَنْ يَكْفُرْ بِٱلطَّاغُوتِ وَيْؤْمِن بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لاَ ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ } There is no compulsion in religion, because in reality religion is the guidance that is acquired from the light of the heart that is a concomitant of the human primordial nature and that is required for the faith of certainty, as God, exalted be He, says: so set your purpose for religion as a ḥanīf, a nature given by God, upon which He originated mankind. There is no changing God's creation. That is the upright religion [Q. 30:30], and Islam, which is the exoteric aspect of religion, is built upon this [guidance] and is something in which compulsion can have no place. The proof that the esoteric and true aspect of religion is faith, just as its exoteric aspect and [outer] form is Islam, comes in what follows: Rectitude has become clear, that is, it is distinguished, from error, by means of clear proofs, for the one who possesses insight (baṣīra) and reason (ʿaql), as they say, 'The morning is bright for he who has eyes'; so whoever disbelieves in the false deity, that is, [in] what is other than God and denies its existence and its effect, and believes in God, a belief of witnessing and in truth, has laid hold of the most firm handle [that cannot be split], that is, he has held onto the Essential Unity whose ties and modes of operation are in of Itself, such that there is nothing firmer than It, since every thing that holds onto It is firmly attached, nay, every existence is existent through It and non-existent in itself. Thus if one were to consider such [a thing's] existence, then it is split (infiṣām) in itself because a contingent thing's attachment and existence is only through the Necessary [Existent]. When consideration [of this Existent] is severed from that [contingent] thing then that contingent's existence is terminated and is no longer anything in itself. This [Necessary Existent] cannot be split from the existence of His very essence since He does not entail divisibility (tajazzuÌ) or duality (ithnayniyya). There is a subtle detail in this [concept of] 'splitting' (infiṣām), which is that a splitting (infiṣām) is a breaking (inkisār) but without separation (infiṣāl). Since no contingent can be separated from His Essence, exalted be He, or remove itself from It - given that it would either be an act of His or an attribute of His - there can be absolutely no separation. Nay, if reason would consider such [a contingent] in isolation, it would appear split, that is lacking [independent] existence, its existence attached to His existence, exalted be He. And God is Hearing, hears the speech of those who have religion, Knowing, of their intentions and their faith. [49]

Verses relating to Quran 2:256

A number of verses relate to Quran 2:256 and this includes,

Had your Lord so willed ˹O Prophet˺, all ˹people˺ on earth would have certainly believed, every single one of them! Would you then force people to become believers?

— Quran 10:99

He said, “O my people! Consider if I stand on a clear proof from my Lord and He has blessed me with a mercy from Himself, which you fail to see. Should we ˹then˺ force it on you against your will?

— Quran 11:28

And say, ˹O Prophet,˺ “˹This is˺ the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.” Surely We have prepared for the wrongdoers a Fire whose walls will ˹completely˺ surround them. When they cry for aid, they will be aided with water like molten metal, which will burn ˹their˺ faces. What a horrible drink! And what a terrible place to rest!

— Quran 18:29

So, ˹continue to˺ remind ˹all, O Prophet˺, for your duty is only to remind. You are not ˹there˺ to compel them ˹to believe˺.

— Quran 88:21-22

These verses indicate that compulsion is strictly prohibited. [22] [27] [29] [34] [36] [50] [51]

See also

Related Research Articles

Abū ʿĪsā Muḥammad ibn ʿĪsā as-Sulamī aḍ-Ḍarīr al-Būghī at-Tirmidhī, often referred to as Imām at-Termezī/Tirmidhī, was an Islamic scholar, and collector of hadith from Termez. He wrote al-Jami` as-Sahih, one of the six canonical hadith compilations in Sunni Islam. He also wrote Shama'il Muhammadiyah, a compilation of hadiths concerning the person and character of the Islamic prophet, Muhammad. At-Tirmidhi was also well versed in Arabic grammar, favoring the school of Kufa over Basra due to the former's preservation of Arabic poetry as a primary source.

Abu al-Fida Isma'il ibn Umar ibn Kathir al-Dimashqi, known simply as Ibn Kathir, was an Arab Islamic exegete, historian and scholar. An expert on tafsir, tarikh (history) and fiqh (jurisprudence), he is considered a leading authority on Sunni Islam.

<span class="mw-page-title-main">Companions of the Prophet</span> Close friends/disciples of the Islamic prophet Muhammad

The Companions of the Prophet were the disciples and followers of Muhammad who saw or met him during his lifetime, while being a Muslim and were physically in his presence. "Al-ṣaḥāba" is definite plural; the indefinite singular is masculine صَحَابِيٌّ, feminine صَحَابِيَّةٌ.

Takfir is an Arabic and Islamic term which denotes excommunication from Islam of one Muslim by another, i.e. accusing another Muslim to be an apostate. The word is found neither in the Quran nor in the ḥadīth literature; instead, kufr ("unbelief") and kāfir ("unbeliever") and other terms employing the same triliteral root k-f-r appear.

<span class="mw-page-title-main">Al-Baqara</span> 2nd chapter of the Quran

Al-Baqara, alternatively transliterated Al-Baqarah, is the second and longest chapter (surah) of the Quran. It consists of 286 verses (āyāt) which begin with the "muqatta'at" letters alif (ا), lām (ل), and mīm (م). Q2:282 is the longest single verse in the Quran.

<span class="mw-page-title-main">Al Imran</span> 3rd chapter of the Quran

Al Imran is the third chapter (sūrah) of the Quran with two hundred verses (āyāt).

At-Tawbah is the ninth chapter of the Quran. It contains 129 verses and is one of the last Medinan surahs. This Surah is known by two names, At-Taubah and Al-Bara'at. It is called At-Taubah in light of the fact that it articulates taubah (atonement) and informs about the conditions of its acceptance.. The name Bara'at (Release) is taken from the opening word of the Surah.

<span class="mw-page-title-main">Al-Anfal</span> 8th chapter of the Quran

Al-Anfal is the eighth chapter (sūrah) of the Quran, with 75 verses (āyāt). Regarding the timing and contextual background of the revelation, it is a "Medinan surah", completed after the Battle of Badr. It forms a pair with the next surah, At-Tawba.

<span class="mw-page-title-main">Al-Ma'idah</span> 5th chapter of the Quran

Al-Ma'idah is the fifth chapter of the Quran, containing 120 verses. Regarding the timing and contextual background of the revelation, it is a Medinan chapter, which means it is believed to have been revealed in Medina rather than Mecca.

Naskh is an Arabic word usually translated as "abrogation". In tafsir, or Islamic legal exegesis, naskh recognizes that one rule might not always be suitable for every situation. In the widely recognized and "classic" form of naskh, one ḥukm "ruling" is abrogated to introduce an exception to the general rule, but the text the ḥukm is based on is not repealed.

<span class="mw-page-title-main">Al-Kahf</span> 18th chapter of the Quran

Al-Kahf is the 18th chapter (sūrah) of the Quran with 110 verses (āyāt). Regarding the timing and contextual background of the revelation, it is an earlier Meccan surah, which means it was revealed in Mecca, instead of Medina.

<span class="mw-page-title-main">Al-Qamar</span> 54th chapter of the Quran

Al-Qamar is the 54th chapter (surah) of the Quran, with 55 verses (ayat).The Surah was revealed in Mecca. The opening verses refer to the splitting of the moon. "Qamar" (قمر), meaning "Moon" in Arabic, is also a common name among Muslims.

The Throne Verse is the 255th verse of the 2nd chapter of the Quran, al-Baqara (Q2:255). In this verse, God (Allah) introduces himself to mankind. God tells us how nothing and nobody is regarded to be comparable to God.

Apostasy in Islam is commonly defined as the abandonment of Islam by a Muslim, in thought, word, or through deed. It includes not only explicit renunciations of the Islamic faith by converting to another religion or abandoning religion, but also blasphemy or heresy by those who consider themselves Muslims, through any action or utterance which implies unbelief, including those who deny a "fundamental tenet or creed" of Islam,. An apostate from Islam is known as a murtadd (مرتدّ).

Criticism of Islam is questioning or challenging the beliefs, practices, and doctrines of Islam. Criticism of Islam can take many forms, including academic critiques, political criticism, religious criticism, and personal opinions.

<span class="mw-page-title-main">Imamate in Twelver doctrine</span> Concept in the largest branch of Shia Islam

Imāmah means "leadership" and is a concept in Twelver theology. The Twelve Imams are the spiritual and political successors to Muhammad, the Prophet of Islam, in the Twelver branch of Shia Islam. According to Twelver theology, the successors to Muhammad are infallible human beings, who rule justly over the community and maintain and interpret sharia and undertake the esoteric interpretation of the Quran. The words and deeds of Muhammad and the Imams guide the community. For this, the Imams must be free from error and sin and chosen by divine decree—nass—through the Prophet.

A number of terms are used in Islam to refer to the claims of events happening that are not explicable by natural or scientific laws, subjects where people sometimes invoke the supernatural. In the Quran the term āyah refers to signs in the context of miracles of God's creation and of the prophets and messengers. In later Islamic sources miracles of the prophets were referred to by Muʿjiza (مُعْجِزَة), literally meaning "that by means of which [the Prophet] confounds, overwhelms, his opponents"), while miracles of saints are referred to as karamat (charismata). I'jaz al-Quran – literally the inimitability of the Quran – refers to the Quranic claim that no one can hope to imitate its perfection, this quality being considered the primary miracle of the Quran and proof of Muhammad's prophethood. In recent decades, the term I'jaz has also come to refer to the belief that the Quran contains "scientific miracles", i.e. prophecies of scientific discoveries. Kharq al'adad – "a break in God's customary order of things" – was a term used in "theological or philosophical discussions" to refer to miraculous events. Karamat – "gifts or graces" – was usually used for miraculous performances of Sufi saints often used to convert unbelievers to Islam.

<span class="mw-page-title-main">God in Islam</span>

In Islam, Allah is seen as the creator and sustainer of the universe, who lives eternally and will eventually resurrect all humans. God is conceived as a perfect, singular, immortal, omnipotent, and omniscient god, completely infinite in all of his attributes. Islam further emphasizes that God is most merciful. The Islamic concept of God is variously described as monotheistic, panentheistic, and monistic.

Prophets in Islam are individuals in Islam who are believed to spread God's message on Earth and serve as models of ideal human behaviour. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.

According to Islamic tradition, the Quran was revealed to the Islamic prophet Muhammad by the angel Gabriel (Jibril) in seven ahruf, translated variously as "styles", "ways", "forms" and "modes". Islamic scholars agree that the ahruf were styles used by the early Muslims to recite the Quran.

References

  1. 1 2 Mustansir Mir (2008), Understanding the Islamic Scripture, p. 54. Routledge. ISBN   978-0321355737.
  2. 1 2 Quran 2:256
  3. ↑ Jacques Berque (1995), Le Coran : Essai de traduction, p.63, note v.256, éditions Albin Michel, Paris.
  4. ↑ John Esposito (2011), What Everyone Needs to Know About Islam, p. 91. Oxford University Press. ISBN   978-0-19-979413-3.
  5. 1 2 Sir Thomas Walker Arnold (1913), Preaching of Islam: A History of the Propagation of the Muslim Faith, p. 6. Constable.
  6. ↑ Mapel, D.R. and Nardin, T., eds. (1999), International Society: Diverse Ethical Perspectives, p. 233. Princeton University Press. ISBN   9780691049724.
  7. ↑ Taha Jabir Alalwani (2003), La 'ikraha fi al-din: 'ichkaliyat al-riddah wa al-murtaddin min sadr al-Islam hatta al-yawm, pp.92-93. ISBN   9770909963.
  8. ↑ "this verse is acknowledged to belong to the period of Quranic revelation corresponding to the political and military ascendance of the young Muslim community. ‘There is no compulsion in religion’ was not a command to Muslims to remain steadfast in the face of the desire of their oppressors to force them to renounce their faith, but was a reminder to Muslims themselves, once they had attained power, that they could not force another's heart to believe. There is no compulsion in religion addresses those in a position of strength, not weakness. The earliest commentaries on the Quran (such as that of Al-Tabari) make it clear that some Muslims of Medina wanted to force their children to convert from Judaism or Christianity to Islam, and this verse was precisely an answer to them not to try to force their children to convert to Islam." Open Letter to his holiness Pope Benedict XVI (PDF) Archived 2009-02-12 at the Wayback Machine
  9. ↑ Richard Curtis (2010), Reasonable Perspectives on Religion, p. 204. Lexington Books. ISBN   978-0739141892. Quote: "While the pope, following many anti-Islam propagandists, seemingly argues that the oft-cited Quranic dictum "no compulsion in religion" was abrogated by subsequent revelations, this is not the mainstream Muslim interpretation. Indeed, the pope made a major scholarly blunder when he claimed that the "no compulsion in religion" verse was revealed during the Meccan period, "when Mohammed was still powerless and under threat." In fact, it was revealed during the later Medinan period--the same period as the verses that authorize armed struggle against the Meccan enemies of the nascent Muslim community in Medina, that is, "when Muhammad was in a position of strength, not weakness."" (emphasis added)
  10. ↑ Ibn Taymiyya, Qāʿidah Mukhtaṣarah fī Qitāl al-Kuffār wa Muhādanatihim wa Taḥrīm Qatlihim li-Mujarrad Kufrihim: Qāʿidah Tubayyn al-Qiyam al-Sāmiyah lil-Haḍārah al-Islāmiyyah fī al-Harb wa al-Qitāl, p.123. Ed. ʿAbd al-ʿAzīz ibn ʿAbd Allah ibn Ibrāhīm al-Zayd Āl Hamad. Riyadh: N.p., 2004/1424. Quote: "جمهور السلف و الخلف على أنها ليست مخصوصة و لا منسوخة، ..." Translation: "Most of the salaf considered the verse to be neither specific nor abrogated but the text is general, ..."
  11. ↑ Ibn Qayyim al-Jawziyya, Ahkam Ahl al-Dhimma, pp.21-22.
  12. ↑ Al-Tabari, Jāmiʿ al-bayān ʿan ta'wīl āy al-Qur'ān 4, Dar Hajar, 2001, p.553.
  13. ↑ Abi ʿUbayd, Kitab al-Nasikh wa al-Mansukh, p.282.
  14. ↑ Al-Jaṣṣās, Aḥkām al-Qur'ān2, p.168.
  15. ↑ Makki bin Abi Talib, al-Idah li Nasikh al-Qur'an wa Mansukhih, p. 194.
  16. ↑ Abu Jaʿfar al-Nahhas, al-Nasikh wa al-Mansukh fi al-Quran al-Karim, p.259.
  17. ↑ Ibn Jizziy. at-Tasheel. p. 135.
  18. 1 2 Jalal al-Din al-Suyuti, Al-Itqān fi ʿUlum al-Qur’an2. p.22-24.
  19. ↑ Muhammad al-Tahir ibn Ashur, Al-Tahrir wa al-Tanwir , (2:256).
  20. ↑ Mustafa Zayd, al-Naskh fi al-Qur'an al-Karim2, p.510. Dar al-Wafa'. Quote: "تبطل دعوى النسخ في قوله جل تناؤه: Ra bracket.png لَا إِكْرَاهَ فِي الدِّينِ La bracket.png  : ٢٥٦ في سورة البقرة."
  21. 1 2 Muhammad S. Al-Awa (1993), Punishment in Islamic Law, p.51. US American Trust Publications. ISBN   978-0892591428.
  22. 1 2 A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy . Oneworld Publications. p.  186. ISBN   978-1780744209.
  23. ↑ Yousif, Ahmad (2000-04-01). "Islam, Minorities and Religious Freedom: A Challenge to Modern Theory of Pluralism". Journal of Muslim Minority Affairs. 20 (1): 35. doi:10.1080/13602000050008889. ISSN   1360-2004. S2CID   144025362.
  24. ↑ Leonard J. Swidler (1986), Religious Liberty and Human Rights in Nations and in Religions, p.178. Ecumenical Press.
  25. ↑ Farhad Malekian (2011), Principles of Islamic International Criminal Law, p.69. Brill. ISBN   978-9004203969.
  26. ↑ Mohammad Hashim Kamali, The Middle Path of Moderation in Islam: The Qur'anic Principle of Wasatiyyah (Religion and Global Politics), pp. 110-1. Oxford University Press. ISBN   978-0190226831.
  27. 1 2 David Ray Griffin (2005), Deep Religious Pluralism, p.159. Westminster John Knox Press. ISBN   978-0664229146.
  28. 1 2 3 A.C. Brown, Jonathan (2014). "3. The Fragile Truth Of Scripture". Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy . Oneworld Publications. p.  92. ISBN   978-1780744209.
  29. 1 2 3 4 Yusuf al-Qaradawi, Ayat al-Sayf, pp.50-51.
  30. 1 2 Al-Wahidi, Asbab Al-Nuzul, (2:256).
  31. ↑ Ali Gomaa, al-Tariq ila al-Turath, p.207.
  32. ↑ Muhammad ash-Shawkani, Nayl al-Awtar, 8:112.
  33. ↑ Ahmed Al-Dawoody (2011), The Islamic Law of War: Justifications and Regulations, p.51. Palgrave Macmillan. ISBN   9780230111608.
  34. 1 2 Sir Thomas Walker Arnold (1913), Preaching of Islam: A History of the Propagation of the Muslim Faith, p.420. Constable. Quote: "Forcible conversion was forbidden, in accordance with the precepts of the Qur'an : — " Let there be no compulsion in religion " (ii. 257). " Wilt thou compel men to become believers ? No soul can believe but by the permission of God " (x. 99, 100). The very existence of so many Christian sects and communities in countries that have been for centuries under Muhammadan rule is an abiding testimony to the toleration they have enjoyed, and shows that the persecutions they have from time to time been called upon to endure at the hands of bigots and fanatics, have been excited by some special and local circumstances rather than inspired by a settled principle of intolerance."
  35. 1 2 S. A. Rahman (2007). "Summary and Conclusions". Punishment of Apostasy in Islam. The Other Press. pp. 132–142. ISBN   978-983-9541-49-6.
  36. 1 2 Abou El Fadl, Khaled (January 23, 2007). The Great Theft: Wrestling Islam from the Extremists. HarperOne. pp. 158–159. ISBN   978-0061189036.
  37. ↑ S. A. Rahman (2007). Punishment of Apostasy in Islam. The Other Press. pp. 7–15, 110–123. ISBN   978-983-9541-49-6.
  38. ↑ Asma Barlas (2002), Believing Women in Islam, ISBN   978-0292709041, University of Texas Press, page 8
  39. ↑ Quran 2:254-257
  40. ↑ Quran 9:66
  41. ↑ Quran 18:29.
  42. ↑ Quran 10:99.
  43. ↑ Quran 88:21, Quran 88:22.
  44. ↑ Quran 11:28
  45. ↑ Peters & De Vries (1976), Apostasy in Islam, Die Welt des Islams, Vol. 17, Issue 1/4, pp 15 (footnote 38)
  46. ↑ Abdul Rashied Omar (2009), "The Right to Religious Conversion: Between Apostasy and Proselytization", in Peace-Building by, between, and beyond Muslim and Evangelical Christians, Editors: Abu-Nimer, Mohammed and David Augsburger, Lexington, pages 179-194
  47. ↑ Tafsir Ibn Kathir 2:256
  48. ↑ , ʻAbd al-Razzāq Kamāl al-Dīn al-Kāshānī (d. c. 730 / 1330)., Hurqalya Publications: Center for Shaykhī and Bābī-Bahā’ī Studies
  49. ↑ "موقع التفير الكبير". Altafsir.com.
  50. ↑ Hashim Kamali, Mohammad (2008). Shari'ah Law: An Introduction . Oneworld Publications. pp.  202–3. ISBN   978-1851685653.
  51. ↑ Iḥsān, Al-Hindī (1993). Aḥkām al-Ḥarb wa al-Salām fī Dawlat al-Islām (in Arabic). Damascus: Dār al-Numayr. pp. 16–7.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.